let me again correct that notorious error, which makes an indulgence consist in the remission of sin, and not in the release of the temporal punishment due after the sin has been actually forgiven. With regard to the necessity of satisfying the divine justice, no man that has the slightest acquaintance with the divine oracles, can call it in question. Does not St. Paul declare that he rejoices in his sufferings, and that he fills up that which is behind of the afflictions of Christ, and that not for himself only, but for the whole church1? He unquestionably does not mean to assert, that the ransom of our Redeemer was insufficient as to its value; but he positively requires, that we should co-operate with it on our part, in order that, agreeably to the idea of St. Bernard, the members may retain some resemblance to their head.

II. That these indulgences were not heard of in the primitive church, that they are wholly engrossed by the pope, and that they are sold for money, are three notorious falsehoods. Of the antiquity of the practice, we have already afforded the most unexceptionable evidence as to the pope's authority on the subject, it is true, that he alone can confer an indulgence on all members of the Catholic church, as his jurisdiction extends to the limits of the Catholic world; but it is

1 Coloss. i. 24.

untrue to assert, that he engrosses the whole concern; for each bishop in his diocess has a right not only to grant an indulgence, but to prohibit the publication of any such grant among his flock, without his express leave1. As to the sale of indulgences, it is a vulgar and coarse slander, disreputable to the dignity of a gentleman who countenances it, and fatal to the credit of a writer who publishes it to the world. Indulgences are usually granted on the performances of certain good works, which are reduci-, ble to prayer, fasting, and alms deeds; and the money bestowed on charitable objects, instead of passing into the coffers of the pope, is given at the discretion of the penitent.

III. The ideas of the catechist concerning the relaxation of canonical penances, in the first ages, are proved to be perfectly erroneous, by the authority of St. Cyprian, to which we before referred. For this father distinctly states, that those who had received the benefit of an indulgence at the request of the martyrs, might be assisted before God by their interposition ; and in the event of infirmity and danger, might, after making their confession, and receiving the imposition, be sent to the Lord with the peace promised to them by the martyrs. This passage invincibly proves, that the effect of the cele

' Vide Collet. Append, de Jndulg. cap. ii. conclus. 3, ad. calcem Tract. de Matrimon. Vid. St. Cypr. loc. cit.

2

brated indulgences granted at the request of the martyrs, not only procured the relaxation of the canonical penances, but were available in the sight of God to cancel the entire debt.

IV. The calumnies contained in this corresponding number, have been amply refuted in our preceding pages. As to the vulgar charge before noticed, of accumulating money by these grants, let it be farther known, that if the church, by her ministers, point out any good works, towards which any contributions may be solicited, she guards against all mean desires of gain, and the low feelings of avarice, with the most delicate circumspection; and surely she cannot be chargeable with such abuses as she strictly prohibits1.

V. The apprehensions of the catechist, that indulgences may prevent true repentance, arise solely from his want of information on the subject. The use of indulgences cannot prevent that, the previous existence of which is absolutely necessary that they be brought into operation. By true repentance, and the use of the sacrament of penance, sin must first be remitted before an indulgence can be obtained: then the good works prescribed are to be performed by the penitent in a state of grace, unstained by mortal sin, and without affection to sin. The good

1 Vid. Conc. Trid. Decrét. de Indulg.

Christian who is taught and encouraged to obtain the effects of an indulgence, is invariably told that he is not to be exempted from leading a penitential life, and from taking up his cross and following his Redeemer. He is perpetually reminded that the church, by her grants of this description, designs not to promote indifference and pusillanimity in the divine service, but to excite fervour and devotion. When the catechist comes to understand the nature and properties of these spiritual favours, he will probably be ashamed of his gross ignorance and consequent misstatements; and may possibly regret, with Dr. Johnson, that combination of circumstances, which prevents him from dying in the bosom of the Catholic church1.

1 See Boswell's Life, vol. iii. p. 552, edit. 8vo. 1793.

QUESTION XVI.

Why do not you believe that the Church of Rome is the Catholic Church?

ANSWER.

1. Because there are vast multitudes of Christians in the world which are not in communion with the Church of Rome, and yet are members of the Catholic, i. e. Christ's universal church, dispersed all the world over.

2. To say, that the Church of Rome is the Catholic Church, is that a part is the whole; or that a house is a whole

to say,
city, or that one member is the whole body.

3. The primitive Christians did not take the Church of Rome to be the only Catholic Church.

4. God hath no where in Scripture declared so much.

5. To say the Church of Rome is the only Catholic Church, is a most uncharitable doctrine, and to damn the greater part of the Christian world.

6. All churches that do hold the ancient faith contained in the three creeds, are members of the Catholic Church.

7. The Church of Rome is so far from being the only Catholic Church, that her unwarrantable doctrines make her, at the best, but an unsound member of the Catholic Church.

OBSERVATIONS.

In order perfectly to obviate the objections of the Catechist and of Protestants on this subject, and to afford clear ideas on that which forms the real matter of discussion, I must previously inform my opponent, that the terms, "the Church of Rome," have two distinct meanings; that they either designate the particular diocess of Rome,